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vi^mn )^
 THE IWMAgf _
BSIGHAM YOUNG Umvmiff
 ASTROLOG^
Aisr» Ml?

CONNECTION WITH VEDANTA

Bt

C VENKATABAO,
^^^^buA Sheristadar of

^^^^^^flafy District.

PART I

FiKoT^DmON.

(1000 Copii^s)

- '^(1 bv D. V. Kkin:n\n / *

BELLARY.
1899.

.17 r;qfJs rrerrrrd.

4^
 ASTROLOGY
And its

CONNECTION WITH VEDANTA

By

C VENKATA RAO,
Acting Taluk Sheristadar of

Rayadrug, Bellary District,

PARTI

(1000 Copies)

Printed by D. V. Kristnan & Co.,

I

> AT THE Rama Vilasa Press,

[

; BELLARY.
1899.

All rights reserved.

% . . . . '
•
U
BRIGHAM YOUNG
UNIVERS/TV
 EK/K/^TA..

Page. Line. Fob. Read.

Preface 13 benificial beneficial.

7 10 12th January to 12th April to
J 2th January 12th April.
16. 14 his His.
35 13 praticular particular.
38 1 Tula Thula.
43 20 Maithuna Mithuna.
45 14 risnig rising.
46 10 well will.

JJ >> everhead... overhead.

50 10 methods method.
jj
26 Venns Venus.
52 1 unaptly ... inaptly.
)»
4 mannure ... manure.
 PREFACE.

Numerous pamphlets in English on Hindn Astro-

logy, having appeared of late, the pubUcation of this Edi-
tion seems to be a superfluity and calls for a word of
explanation.

Almost all the works extant treating about Astro-

logy are, more or less, verbatim translations of the origi-
nal Sanskrit works. The student is asked simply to note-
down the methods of calculation without any explanations
as to what the various figures in the calculations represent..
Instances are not a few in which an Astrologer has been
able to prepare calendars for a series of years by merely
working out the formulas without himself knowing the
meaning of an intercalary month. One of the benificial
results of the advance of education has been, as one of
the eminent civilians presiding at a prize distribution in
a college lately said, to make men inquisitive in its best
sense. English students of Astrology often come in con-
tact with technical words and methods of calculation
even when they take up the most elementary books on
Astrology so much so that an elementary knowledge of
the arrangement of the heavenly bodies and Astronomy
is absolutely essential.
Yarious students of Yedanta have also found, that in
the study of the creation of the world and other matters
connected with the Hindu ceremonies a knowledge of
Astrology and Astronomy is necessary. The object of
this book, which is to form the first of a series, is therefore,
chiefly, to give a brief description of the various techni.
calities which occur in every work on Astrology, and the
positions of the planets etc, in as simple a language as
possible avoiding technical terms. In doing so the author
does not aim at any display of scholarly knowledge of
either Hindu Astrology or Astronomy. As a zealous stu-
dent of the subject for some years having himself ex-
perienced great difficulties in understanding the subject he
lias ventured to publish the following pages with a hope,
that they may serve as a guide to others similarly circum-
stanced, who may have a fancy for the subject and yet may
have given up its study for want of suitable books which
explain the technicalities. I fear I may be criticised as
being unduly callous in attempting at publication, with
but a smattering knowledge in the language as well as
the subject but I close my preface with the following
words of Cardinal Newman whi(3h I hope will fully meet
the public criticism.
" Wholesome as public opinion is as a principle, it has
in common with all things human, great imperfections and
makes^many mistakes".
If I am
charged with being shallow on the one part
or off-hand on the other, if I myself feel that fastidious-

ness at my own attempts, I shall console myself with

the reflection that life is not long enough to do more than
our best, whatever that may be : that they who are ever
taking aim make no hits ; that they who never venture
never gain ; that to be ever safe is to be ever feeble ; and
that to do some substantial good is the compensation for
much accidental perfection.

The appearance of this book has been rendered prac-

ticable only through the help of M. R. Ry. Vijianagatam
Kristna Row Garu of Bellary and the author cannot thank
him too much.
The Author.
 Astrology and its Connection
WITH Vedanta.

CHAPTER I.

Astrology and Astronomy formed a favourite study

of tte Hindus in ancient days. A knowledge of tlie sub-
ject was found essential to understand the
Para Brahmam.
of the Ved-
It forms one of the six angams
or auxiliaries

antic literature, and in fact without a knowledge of

Astrology some portion of the Vedas, especially the
Mantras, may not be correctly understood. According to
the]Dharmasastras every individual has to enter into 16
stages of life commencing from his birth, known general-
ly as the " Shodasa Karma" (^^^ ^^^e>:>) the most im-
portant of which are the Thread-marriage ortheUpanaya-
nam and Marriage. Every Vedic Mantra relating to these
Karmas, nay, even the daily ablutions of the Brahman
known Sandhya has a reference to the constella-
as the
tion of stars, the Lunar and Solar motions, the planets,
and also to deities ruling the five elements. A knowledge
of these is therefore necessary to correctly know the
meanings of Mantrams and it is to attain this know-
the,
ledge the Hindus have recourse to the Jyothisha Sastra
and not for purposes of lucre, nor for purposes of curiosity^
2. The Vedanta contemplates three classes of
Atmas known
generally as Adhikaries as-
1. ynttama.noted in the margin. Under the first class.
2. Madnyama.
3. Adhama,
,i -tr • t
i
come the Yogis who are always
^-,4-
earncbL m
•

devotion towards Para Brahmam and who

have no regard for the earthly transient seeming happi-
tiess. The second class consists of persons of muck
devotion but sailing in the ocean of Samsara or worldly
cares combating to seek after the true knowledge or Ta-
twa. Under the third class come all the persons who
covet only the earthly happiness. The first class of souls

is above the stage of Karma, that is to say, their devo-

tion is so staunch that their minds cannot be diverted
to any other things ; anything they do will be pure and
virtuous and always turn to an advantageous account.
The last class of persons may be styled as outlaws, and

any number of penal clauses will not swerve them from

their path. They are doomed to be incorrigible. It is
therefore only to the middle class of persons with an un-
steady mind, but still open to conviction, that the Srutis
and Smritis prescribed the religious rites as expiation of
sin. Astrology has a close bearing on Karma Vedanta
and also contemplates the three sets of Adhikaries above
enumerated.

3. To the
every second in the Eternity is sacr-
first

ed and auspicious and coeval with the ever existing Sup-

reme Being and as such they need not grope for auspicious
or inauspicious hours. Their motto is therefore that of Man-
davya a great Rishi and Yogi *'s^^23cs6o«So5^o2^;5^o" ^^6-^^

€>^^o." Astrology is no use to them. It is

therefore of
likewise useless to the materialists coming under the last
class. The middle class of persons to whose relief Karmaic:
Mantras exist has therefore to be guided by Astrology*
Without knowing this distinction many in the present
days fall into error. This book does not purpose to deal
with religious questions but simply sets forth how the
students of the subject believed it in ancient days and as
 3

such the arguments of the materialists as to the truthful-

ness of Hindu Astrology will not be discussed herein.

4. How and on what points a study of Astrology

would help the study of Vedas will be noted in dealing
with the subjects separately. The Hindu Astrology deals
with four distinct subjects, and the object of this little
book is to present to the reader an outline of the system
in which those subjects are treated.

They are :

1. Astrological calculations or Astronomy (Sidhanta)

2. Jataka or Horoscope.
3. The Muhoortam or auspicious hours.
4. The Prasna or Predictions on questions.
5. The first subject has been sufficiently dealt with
by the English Astronomical treatises and it seems unne-
cessary to dwell on it more than what is actually re-
quired for the study of the remaining three branches.
It is only the remaining other subjects that have been
allowed to remain in darkness and they will be dealt with
in the following chapters in order.

•:o:-
 CHAPTER II.
:0:

Essentials of Astrology — Every :

work
scientific

deals with three subjects generally — subjects which form

the basis for the whole structure. Thus a Geometrician
divides his subject into a Point, a Line, and a Superficies ;
a Logician into Terms, Propositions, and Syllogisms a ;

Chemist into Solids, Liquids, and Gases or into Acids,

Alkalies and Salts. The same is the case with reference to
Astrology. The prime factors are (1) The Time. (2) The
Space (3j The Planets. Esoterically these three factors
may be taken to represent three Elements of creation,- viz,
the Soul, the Prakriti and the Karma, the Space represen-
ting the Prakriti, Time the Karma and the Planets the
Soul.

2. The rotation of the planets through space in their

fixed time is the cause of the various phenomena in this
world. The movements of the planets afford but a mini-
ature proof as to how the Almighty Creator regulates his
task of creation of this world,
3. The All- wise Creator creates a body from Pra-
kriti according to the souFs Karma and thrusts that soul
into the body. As these bodies are of different disposi-
tions must be presumed that they are quite distinct from
it

their Creator and not his manifestations, for then, that

theory would detract the Almighty to the position of a
mortal. Since this book is not intended to discuss reli-
gions, it is sufficient to simply note that in arguing similar
points in connection with Philosophy, the relation be-
tween Vedanta and Astrology can be stretched to any
extent, and that a knowledge of Astrology will be useful.
 4. Time and its Sub-divisions- Necessity for
sub-division : —
Time as is well-known is always fleet-
ing and eternal, and to identify a particular portion of
time is therefore a very difficult task.

5. The several nations of the world have therefore

been in the habit of calculating time with reference to a
particular event of importance, such as the birth of a
famous king or a prophet or a conquest and thus have
sprung up the Christian Era, the Hijira, the Vikramarka
and Salivahana Eras and the Kollum Andu.

6. In Hindu Astrology similarly the creation of

Brahma is the beginning of calculations and its sub-divi-
sions are named with reference to the subsequent epochs.
The Various sub-divisions may be classed into (1) The
General (2) The Specific. The between the
distinction
two is very important and may be known from the follow-
ing examples.

7. Hindu sub-divisions of Time :— The Gen-

eral sub-divisions are a Kalpa, a Manvantra, a Yuga, an
Era or a Sakha, a Century, i. e. a Generation, a Year, a
Season or Ruthu, a Month, a Fortnight, a Week, a Day,
an Hour, a Ghatika and a Vighatika. These are general
terms. Standards vary, i. e. the periods covered by them
are not uniform e. g. the number of years comprised in a
Swayambhuva Manvantra need not be the same as that in
the Yyvasvatha, nor is the number of years in a Kali Yuga
the same as that in the remaining three Yugas. The diffe-
rence is the same as that observed in specified English
months such as January, February &c while a month is
generally 30 days.
 8. Definitions of some periods: :—
The following definitions of sub-division of time will

he found to be useful. A Kalpa represents the lifetime of

Brahma. Manvantra shows the lifetime of a Manu. There
;are 14 Manvantras in one Brahma Kalpa. The period
is not uniform. A Yuga is a large sub-division of time
but less than a Manvantra and is named according to
rise and decline of Vedantic knowledge. Thus in Krita
Yuga Vedantic knowledge was in its ascendancy, in Thra-
itha Yuga J less, in Dwapara Yuga ^ less, and in Kali
Yuga f of the Vedantic splendour is devoured by the
various other religions. These Yugams may be taken to
correspond with the ancient classifications of the Golden,
the Silver and the Iron age.
9. A year is generally the time occupied by the
rotation of a planet round the Earth. There are as many
different years as there are planets, and the period varies
according to their distance from the Earth. Thus a Lunar
year measures only 354 days, while a Solar year has
365 days. The year of Mars is still longer. So also is
that of Jupiter and Saturn in order.

10. Hindu years generally in vogue :— But

though there are diferent years for each planet according
to its distance from the earth Hindus generally divided the
years into only five classes for purposes of their religious
rites.They are (1) The Chandramana, (2) The Sow-
ramana (3) The Savana, (4) The Nakshatramana (5J The
Barhaspathyamana.

1 1 . The Chandramana runs from the Pratipada or

the first day of the bright fortnight of Chaitra month to
the New Moon day of Phalguna measuring in all only 354
days. the months represent will be explained in
What
the subsequent pages. For the present it may be men-
tioned that the year derived its name from the motion of
the Moon, for, the New Moon days and other Thithies, as
will be explained later on, depend solely on the motions
of the Moon.
The Sowramana or the Solar year runs from the first
day of the Sun's entering Mesham or Aries to the day of
his leaving Meenam or Piesces. It consists generally from
12th January to 12th Jftft«^^
The oavana represents any period of 360 days.

The Nakshatrika year got its name from the con-

stellation of the stars, A rotation of the[constellation 12
times is a Nakshatrika year. As there are 27 constella-
tions this year amounts to 12 x 27 or 324 days.
A Barhaspathya year derives its name from the
motion of the Jupiter. The period of his stay in a Rasi
is styled a Barhaspathya year. It generally extends to
361 days.

12. In India the solar year is the one that is adopted

by all classes for purposes of calculation, while the lunar
year is recognised for purposes of ceremonies ; the remain-
ing are taken into consideration by certain classes in
Northern India only. The difference in the length of
time of the various years is an important point to be borne
in mind in The Deva-
studying the subject of creation.
mana is from any of the years above stated
different
because the planets have no control over the Devas. A
Devamana year amounts to several ordinary solar years^
A Brahmakalpa is an indefinitely lon-g period.
 8

13. The minor sub-divisions of a year viz. a season,

a month, a fortnight, a week, a day, an hour, a ghatika
and a vighatika, also vary in their length of time in the
same proportion as the years of the various denomina-
tions, but the general principles of constitution hold good
throughout viz.

12 months make one year.

2 months make one season.
30 days make one month.
60 ghatikas make one day.
60 vighatikas make one ghatika.
Thus a Nakshatrika month consists of 27 days,
A Nakshatrika day consists of the number of
ghatikas noted in the calendar.
A Solarmonth consists from 28 to 31 days,
A Lunar month from 29 to 31 days,
A Solar day, consists of 60 ghatikas,
A Savana month consists of 30 days,
A Barhaspathya month, 30-j-^ days.
Smaller sub-divisions than a vighatika may be
obtained by means of sexagesimal method.
14. The specific sub-divisions of time are named
with reference to the spaces through which the planets
move in the particular time. Thus the motion of the Sun
in a particular division of space, say Aries, gives the
month the name Mesham, while the movement of the
of
Moon in the constellation of the star named Chaitra givea
the lunar month the name of Chaitra.

Intercalary months:—
15. The solar and the lunar years run almost con-
currently. Thus the solar month Mesha falls in the
 —

lunar month Chaitra and Yrisliabha in Vysakha and so

on. Indeed it cannot be otherwise, for, the lunar months

derived their names from the position of the Moon on
the bright fortnight which is dependant on the motion of
the Sun. But since the planets do not keep the same
pace the lunar year is nearly 10 days less than the solar
year. If this difference is made to continue it is clear

that in every 3 years there will be a difference between

the solar and lunar months and cause considerable con-
fusion in the identification of the months and astrological
calculations. It is to meet this difiBculty that in lunar

years intercalary months are provided once in 3 years.

Thus when it happens that in the month of Chaitra the
Sun enters Vrishabham instead of Mesham there will be
an intercalary Chaitra month. This is known as Mala- *

masa (s^^^rs). It is of two kinds. Adikamasa or a

' —
month in excess and a Kshyamasa or a month of difficiency.
They are defined in Hindu Dharmasastras to be as

follows :

A month termed as Adikamasa when there is no

is

change in the Basi in which the sun moves, or in other

words, Adikamasa occurs when there is a difference of
nearly 30 days between the solar and the lunar months
as in the example above-noted, or to be simpler still,
when
there are 13 lunar months in a solar year.
Kshayamasa occurs when in the same lunar
A
month the Sun moves in more than one complete Sign or
Easi as may be seen from the following example.
A lunar month extends over a period of
generally
nearly 30 days from Suddha Pratipada to Amavasya but
the periods of solar month like those of the English
months are not uniform. When, therefore a solar month
 30

has only 28 days like the month of February it is quite

possible there may be 2 solar months, one for the first
28 days and other for the remaining 2 days in a complete'
form. When such a combination occurs the month is

called a Kshayamasa for in a solar year there occur only

J 1 lunar months.

Adikamasa is of more frequent and

occurrence
systematically recurs once in 30 or 31 months while a
Kshayamasa occurs very rarely once in 141 years and
subsequently after 19 years in a fixed ratio and that too
only during winter when the solar months are very short.

The Malamasas affect considerably the dates of

Hindu ceremonies and also the annual ceremonies per-
formed in memory of the deceased and are therefore
noted with great accuracy. All these are special sub-
divisions of time.

16. The various sub-divisions of time with refer-

ence to the motion of the planets in a particular space
will be noted later on.

17. To a searching mind the above summary, it is

hoped, will be sufficient to create an impression that

besides the earth there are other worlds existing, that
the planets have control over the earth only, that the
Devas or Apostles are superior tomen and are subject to
control of Brahma the Creator who is himself subordi-
nate to the Almighty, that the whole set of creation
has a beginning and an end and cannot be false with a
symmetry in creation and system in the rotation of days,
seasons and years and that the Hindu shastras too
recognize only one Supreme Being and not many Gods
as other religionists seem to suppose that Hinduism does,
 11

tlie Devas including Bralima being only his servants or

Apostles.

18. An intelligent man may then put the question

" If Astrology may be useful in learning Vedanta, how
comes it that it has been utilized in foretelling events?" The
answer to this question, must be confessed, is not easy
it

to give, but, a reply given by a dualist in this connection

seems to be redolent of some sense and reasoning. His
idea is that the creation in a Kalpa according to Srutis
being exactly similar to that in a previous Kalpa, the ex-
periences and the incidents of the past, may safely be
taken,as a guide for us. It is upon this, that the theory,
that in Kali Yuga the people will be sinners and in Thraitha
Yuga very pious, is based. Similarly, we may also
infer that while the movement of a planet in a Rasi say
Saturn Yrischikam produced famine and blood-shed
in
the same result will ensue, when the planet moves a
second time. The same procedure may have been
applied to individual cases and general principles of
calculations draAvn up. Further it stands to common
sense, that a knowledge of a particular time, invariably
gives an idea as to the date of a particular thing, at that
time generally, for instance, when we know that a parti-
cular hour is midnight, we at once have the idea that
^Y,^ may be sleeping but since the acts of huma-
nity are considerably varied the rotation and position
of the planets have been noted as symbols to represent
these acts.

•:o:
 —

CHAPTER III.

Space and its sub-divisions :—

For purposes Astrology the whole Universe is
of
divided into 12 portions and each portion is named
a Rasi. The annexed diagram will show the positions
of the divisions, how the planets are considered to
revolve round them and how the various phenomena
of the world are formed. For the present it would
be suj6S.cient to note merely the sub-divisions in space.
2. The equator forms the limit from which the sub-
divisions are effected.

3. As stated above the planets have control over

only the Earth but the whole globe is divided into 14
portions each called a Loka or a continent and details as
to these sub-divisions may be found in Bhagavata.
Skandams 3 and 5.

A Rasi or a Zodiacal sign is made up of 80 de-

grees or Bhagas. A Bhaga is made up of 60 Lipthis.
60 Yilipthis make one Lipthi. Further sub-divisions of
space^may be effected similarly by means of the sex-
agesimal method.
Planets :—
4. The number of planets recognized in Hindu Astro-
logy is not uniform. Some Sages give out only one some
two, some seven, some nine and others sixteen. From this
it is not to be inferred that the existence of the planets

not recognized by any one set of philosophers is to be

doubted in any way. All that can be said is that for pur-
poses of calculation the founder of a particular Sidhanta
 13

''P".. «<\^-
"'^'
"l^nsij^ „(,«.v.s '<H«'V-^
 15

adopted the motion of only a single planet. Thus the

writer of the Surya Sidhanta calculates from the motion
of the sun, that of the Sukranadi from those of the Venus
and so on. The planets that are generally recognized for
purposes of prediction at the present day are (1) the Sun
(2) Moon, (3) Mars, (4) Mercury, (5) Jupiter, (6) Venus
(7) Saturn, (8) Rahu and (9) Ketu. The last two are
considered to be only not independent planets. Minor
planets are also recognized in making certain special pre-
dictions as to rain fall, the rise of prices and the state of
the season &c. They Indrachapa (rain bow),
are (1)
(2) Dhumaketu (comet), (3) The Parivesha (the circle
often described round the moon), (4) the Gulika and
(5) Yamakantaka.

5. The Westerns have oftenaccused the Hindus

of being superstitious in thinking mere material globes
as living bodies and calling them planets and giving
them and passions of human beings such as love
attributes
friendship, enmity etc. They have not formed a correct
understanding of the Hindu ways of thinking. The visi-
ble discs of the Sun, Moon and other planets and stars
are undoubtedly globes full of mountains and rivers fit
for habitation. The Hindu does not deny this and in
fact the travels of Ravana in Ramayana give a full des-
cription of these globes.

6. Every country is generally named after its ruler,

and as such the various globes received their appellations
with reference to those of the rulers who are like mor-
tals endowed with forms, sense and with a
feelings but
superior knowledge. It is these that are adored by the
Rishis every day and to whom the Brahmans dedicate
 16

their ablutions. This should not be forgotten as it is

very important in understanding the meanings of the

Vedas,
7. Further in numerous works on Astrology several
stars and planets are represented to be blind, some are
stated to be cruel and some lame etc. These versions
always mean not that the planets and stars (i. e. the
souls ruling the globes) are really sobut that their
mission is on the mortals over
to produce those effects
whom they sway. An executioner is always represented
to be cruel because his duty is such, but naturally he
may be very sympathetic. So is it in the case of planets.
All of them are the apostles of the Almighty and carry
out his biddings. This point should also be clearly
understood whenever in future the planets are given in-
congruous attributes.
 CHAPTER IV.
•:o:-

Constellations of Stars.

Besides the planets the Hindu Astrology recognizes

the constellation of 27 fixed stars. They are situated
far off from the planetsand they serve as a guide, to
distinguish the commencement of the 12 zodiacal signs.
Thus Asvini and Bharani and a fourth of Krithika con-
stitute the sign of Mesham or Aries and the next two
and a quarter stars constitute the 2nd sign and so on.
Thus the 27 stars make up the 12 zodiacal signs.

All that is meant is that commencing from the

centre of the globe, the whole space covered by a sector
formed by the two radii meeting the various stars forms a
Basi and whenever it is said that a particular planet
moves in a particular sign it is to be understood that it
is moving in the space covered by the Easi and not that

it actually comes in contact or collision vfith the stars.

Similarly when two or three planets are stated to move

in the same Rasi they are not supposed to clash with
each other but they remain distinct and cast their sha-
dows over other planets in the course of their motion and
thus give rise to the various phenomena known as eclipses.
The mention of the stars in Astrology is particularly
intended to distinguish portions of space and thus when-
ever in any calendar it has to be stated that a planet
moves to a certain sign the planet is always represented
to move towards the constellation of the star comprised
in the Rasi. Further, the movements of the planets noted
with reference to the stars afford greater details for pur-
3
 —
18

poses of calculation than those noted only with reference

to Rasi.

In what way these noted

details will be useful will be
in the chapters relating to Shadvarga under the heading
*Horoscopy'.

The 27 constellations are as noted below :^

1. Asvini
2. Bharani I Mesha.
3. Krithika I

do. f 1
4. IRohini ^ Vrishabha.
5. Mrigasira^

do. I
6. Aridra > Mithuna.
7. Punarvasu f
do. i
8. Pushya > Karkataka or Kataka.
9. Aslesha

10. Makha
11. Pubba or Purva
phalguni C Simha.
fSii
12. Uttara f
do.
13. Hastha > Kanya.
14. Chittha

do.
15. Swathi !>Thula.
16. Visakha f
do. i
17. Anuradha Wrischika.
18. Jeshta
 19

19. Moola )
20. Purvashada vDhanusu.
21. Uttarashada J }
do. f
22. Sravana fMakara.
23. Dhanishta J )
do. i )
24. Satha Bhislia > Kumbha.
25. Purvabhadra f j

do. i)
26. Uttarabhadra ^Meenum.
27. Revati )
 CHAPTER V.

The Hindu Calendar and its use.

Hindus, as is well known, have

always been a reli-
gious race and their chief task has always been to pro-
nounce Yedic Mantrams and propitiate the Gods. To this
end they used to be always on their alert to know the
fittest opportunities to offer their prayers. To do this a
knowledge of the movements of the heavenly bodies was
essential and tablets of calculations were framed. The
movements of every day are arrived at and are recorded
in a book which is the Hindu calendar or Panchangam.

2. The Hindus days imder 5 heads in

classified the
order to judge the sanctity of a day and it is these 5 heads
that are recorded in the Panchangam which literally
means the 5 members. They are (1) the Thithi (2) Ya*
ram or the day of the week (3) Yogam (4) Karanam and
(5) Nakshatram or the constellation of the stars. What
these terms really mean will be explained in the follow-
ing pages.
3. The Sun is considered to be the lord of all the
planets and in the Hindu Shastras he is given a promi-
nent place in respect of power and knowledge and as a
generator of rain. AH sacrifices and all ablutions are
offered through hira. His movements form the best data
to determine the sanctity of the season. All epochs affect-
ing the movements of the Sun are considered to be very
sacred. Thus the hours of sun^rise, sun^set and the
mid-day when the shadows turn, are always considered
to be sacred. The Ayanams, when the diurnal courses
of the Sviu change, the first date of Solar months when
 21

the Sun leaves one sign and enters into another and the
days of eclipse are also considered sacred.
4. Next in importance to the Sun comes the Moon
who is likewise adored by the Hindus. The Lunar ecli-
pse, the Full and the New Moon days are considered to be
very sacred. Thus the sanctity of a day entirely depends
on the movements of the Sun and the Moon.
5. The 5 points considered in the Hindu calendar
are based on the facts affecting the Sun and the Moon.
The Thithi represents the distance between the Sun and
the Moon. On the New Moon day they are in one and
the same sign and the orbit of one constellation of star.
On Full Moon day they are diametrically opposite being
180 degrees apart. The position in the interim every day
is the Thithi mentioned in the Panchangam. This is a
specific sub division of time. The dates of the Ayanams
that is the changes in the equinoxes of the Sun are, as
already stated, important epochs forming the basis of
calculation.
6. The position of the Sun and the Moon as calcu-
lated from the stars at the equinoxal points is represented
by the word "Yoga". The equinoxal stars are Pushya
and Sravana. To know the "Yoga" the stars in which
the Sun and the Moon move are counted from these stars
and the result is the "Yoga". This is also a specific sub
division of time.
7. The Nakshatra or the star of the day means the
constellation in which the Moon will be laoving that day.
8. The day of the week (Vara) represents the
planet who rules the day. Before dwelling on this por-
tion it is necessary to explain the word "Hora"
"Hora" literally means an hoiir. Each hour is gov-
 —
22

erned by a planet in the following order. Sun, Venus,

Mercury, Moon, Saturn, Jupiter and Mars. The first
day of the week is Sunday. The last hour that day is
governed by Mercury (2^ leaving a remainder 3). The
the next day
succeeding *Hora' is therefore of Moon and
Similarly the other days
istherefore termed Monday.
of the week take their name from the planet who rules the
hour at the time of sun-rise. The following extract from
a Panchangam will be illustrated in detail as to what
each term literally means :

Extract from the Calendar for Hevilambi.

December 23-1897. Margali 10th Thursday.
Amavasai 49-15. Jeshta 6-15 Ganda 6-53.
Chathushpad 21-5. Divi Vishaghatika 25-33.
Amritha 47-57. Athi Vishaghatika 31-22.
Ahassu 27-40 Moola 4 Ravi 55-8 &c.

Explanation:—
Margalia Tamil name for Sagittarius. Tamil months
is

are always solar months.

Hence the term signifies that the
is moving in Sagittarius
for the last 10 days. The date
Sun
in Moola star.
would also show that the Sun is moving
Amavasai means that the Sun and the Moon move in the
last until the
same sign and that their conjunction will
in the night.
expiry of 49 ghatikas or 1-30 a. m.
in that
Jeshta indicates that the Moon is moving
8-30 a. m. will be mov-
star and that after 6 ghatikas le.
ing in Moola.
Ganda is the name of the "Yoga" on the day. The
Sun's star from Pushya is 12 and that of the Moon from
Sravana is 25. The tolal is 37. Divding it by 27 we
have 10 and the 10th is termed Ganda.
While Toga' represents the combined result of
9.
 —
23

the daily positions of the Sun and the Moon from the
equinoxal points the Karana represents the differentia-
ting result that is the difference between the motions of
the Moon and the Sun as measured from the centre of
the Earth.
10. Similarly calculatingfrom the commencement of
the Zodiacal sign i.e. the centre of the Earth the Sun has
moved 250"^ approximately and the Moon 240° approxi-
mately. The difference between them is the "Karana"
of the day.
11. To sum up, the Panchangam simply shows the posi-
tion of the Sun independently and the Moon independently
and the relationship between their positions as viewed
from the equinoxal points and as viewed from the centre of
the Earth. A knowledge of all these combinations is as
necessary for a Hindu as a knowledge of dates and months
and witnesses is necessary for any executor of a docu-
ment. For, the Hindu believing in transmigration of souls
considers the Sun and the Moon as the best witnesses of
his deeds. This is the idea that is stated in the Sankal-
pam which means a resolution and which merely runs as
follows :

"Know that on such and such a day when the Sun and
the Moon are moving in such a sign and so on, in such a
village, situated to the South of Godaveri &c., I do, to
please the Almighty, the deed known as &c., Thus every
bit of Astrology may be shown to have close connection
with Vedanta.
12. The other things viz. Visha and Amrita Ghatikas
denote the inauspicious and auspicious hours of the day.
13. The term "Ahassu" denotes the period of the
day as distinguished from the night.
 CHAPTER VI.

Being thus far given a bird's-eye-view of what is

contained in a Hindu Calendar and the expressions that
come into play in the Hindu Astrology the reader will do
well to remember the following sub-divisions of time.

A cycle contains 60 years.

(I) Prabhava, (2) Sukla (4) Pramoduta

Vibhava, (3)

(5) Prajotpatti, (6) Angirasa,(7) Srimukha, (8) Bhava,

(9) Yeva, (10) Dhathu, (11) Eswara, (12) Bahudhanya,

(13) Pramadi, (14) Vikrama, (15) Vishu, (16) Chitrabha-
nu, (17) Swabhanu, (18) Tarana, (19) Parthiva, (20) Vya-
ya, (21) Sarvajithu, (22) Sarvadhari, (23) Virodhi, (24)
Vikruti, (25) Khara, (26) Nandana, (27) Vijaya, (28) Jaya,
(29) Manmatha, (30) Darmukhi, (31) Hevilambi, (32) Yi-
lambi (33) Vikari, (34) Sarvari, (35) Plava, (36) Subha-
kritu, (37) Sobhakritu, (38) Krodhi, (39) Visvavasu,

(40) Parabhava, (41) Plavanga, (42) Kilaka, (43) Sowmya

(44) Sadharana, (45) Virodhikritu, (46) Paridhavi, (47)
Pramadicha, (48) Ananda, (49) Eakshasa, (50) Nala,
(51) Pingala, (52) Kalayukti, (53) Sidharti, (54) Roudri,

(55) Durmathi, (56) Dundubhi, (57) Rudirodgari, (58)

Rakthakshi,(59) Krodhana, (60) Akshaya.

Rutusor Corresponding Solar months English

Seasons. Lunar months. (Tamil.) months.

1. Vasantha ( 1. Chaitra Mesha or Chitri April.

Ruthu \ 2. Vaisaka Vrishabha or ")

Vikasi ) May.
2. Greeshma C3. Jyeshta mam or Ani
Mithunam June.
Ruthu 14.
1 4. Ashada Kataka or Adi. July.
 25

Rutus or Corresponding Solar months English

Seasons. Lunar months. (Tamil.) months.
3. Varsha ( 5. Sravana Simha or Avani, August.
Ruthu, ( 6. Bhadrapada Kanya or "^ Septem-
Parattasi. ber.

4. Sarad ( 7. Asvija Thula or Aippasi. October

Ruthu. 18. Karthika Vrischika or | Novem-
Karthigai.
i. y ber.

9. Margasira Dhanu or > Decemi-

5. Himantha Margali. } ber.
Ruthu. 1 10. Pushya Makara or
> January.
Thai.
11. Magha Kumbha or > February
Sesi Masi.
Ruthu. 12. Palguna Meena or
March.
Panguni I
2. The lunar months, as already stated got their
names with reference to th© stars generally occurring on
the full moon days. They are (1) Chitha, (2) Visakha,
(3) Jeshta, (4) Purva, Ashada, (5) Sravana, (6) Purva-
bhadra, (7) Asvini, (8) Krithika, (9) Mrigasira,.
(10) Pushya, (11) Makha, (12) Vuttara Pulguni.
3. It may therefore bo easy for the reader to work
out for himself roughly without the help of the calendar
the results recorded in the Panchangam,

Thithies-15.
4 (1) Prathipada. (2) Dwithiya. (3) Thrithiya.
(4) Chathurthi. (5) Panchami (6) Shashti. (7) Sapthami.
(8) Ashtami. (9) Navami. (10) Dasami. (11) Ekadasi.
(12) Dwadasi. (13) Thrayodasi. (14) Chathurdasi, (15)
Pournima or Amavasya. The bright fortnight is called
Sukla Paksha and the dark fortnight Kristna Paksh^.
 26

Yogams— 27-
5. (1) Vislikambliam. (2) Preethi. (3) Ayushman
(4) Soubhagya.(5) (6) Athiganda. (7) Sukarma
Sobhana.
(8) Dhruthi. (9) Sula. (10) Ganda. (11) Vridhi. (12) Dhru-
va. (13) Vyagliata. (14) Harsha. (15) Vajra. (16) Sidhi.
(17) Vyafchipatha. (18) Variyan. (19) Parigha. (20) Siva.
(21) Sidha. (22) Sadhya. (23) Subba. (24) Subbra(Sukla)
(25) Brahma. (26) Mabendra (Aindra). (27) Vydbruthi.

Karanams— 11.
6. Bava. (2) Balava. (3) Kowlava. (4) Tbitbula.
(1)

(6) Qarija. (6) Vanikja. (7) Vishti (Bbadra). (8) Sakuni.

(9) Obatbuspath. (10) Nagava. (11) Kumsthugna.

Gowripanchangam or Auspicious periods in a day.

7. 12345678
Sunday
<i,.r.^urr
...
(Day...
J^ilht.
GGBGGGGB
GGBBBGGB
M^r.,i«^
Monday ...
fDay...
[j^-^^^^^
GBGGBGGG
BGGGBGGG
Tuesday
iuesaay ... P^^
^^^^^^^^
•• BGBGGGBG
GBBGBGGG
(Day B G G G B G G G
Wednesday
weanesaay
...

|f^igijfc_

(Day
GBBGGGGG
G B B G G B B B
Thursday
inursaay...
...
^j^.gj^^. gbBGGBGG
BBGBGGGG
^ .,
Friday ...
(Day...
[-^-^^^^ GBBGGGGB
Q .
,

Saturday...
(Day...
{j^j|j,^._
BGBGGGGG
bGGGGBGG
G denotes good and B bad.
8. Each period lasts for an hour and a half. Besides
these, there are the Rahukalam and the Grulikakalam occur-
 . —
27

ring every day. The former is an inauspicious hour, while

the latter is considered an auspicious one.
Sometimes it
so happens that a particular period termed as auspicious
under one class becomes an inauspicious one under an-
other class. In such cases the result has to be gauged with
reference to t lie nature of majority of classifications. Thus
if an hour is considered a good one in the Gowripanchan-
gam, is from Rahukalam and has also other ad-
also free
vantages of being aspected by good planets, then that
hour is undoubtedly a very auspicious hour. If on the
other hand the result under one class is bad the hour
is calculated to present slight difficulties but all of them

will be very easily surmounted.

9. Hours of Rahu and Gulikakalams are :

Eahukalam. Gulikakalam.
Sunday 4-30 to 6 p. M. 3 to 4-30 p. M.
Monday 7-30 to 9 A. M. 1-30 to 3 p. M.
Tuesday 3 to 4^30 p. M. 12 to 1-30 p. M.
Wednesday... 12 to 1-30 p. M. 10-30 to 12 p. M.
Thursday . . 1-30 to 3 p. M. 9 to 10-30 A. M.

Friday 10-30 to 12 Noon. 7-30 to 9 A. M.

Saturday ... 9 to 10-30 A. M. 6 to 7-30 A. M.

In the nights too these hours occur and they

10.
correspond to those of the 5th day. Thus the Gulika-
kalam in the night of Sunday is the same as that in the
day of Thursday. Thus the known sub divisions of time
Dome to a close.
 —

CHAPTEE VII.

Sub-divisions of Space.
Rasis 12:
1. Mesha, 2. Vrishablia, 3. Mithiina, 4. Karkataka,
5. Simha, 6. Kanya 7. Thula, 8. Yriscliika 9. Dhanusu,
10. Makara, 11. Kumbha, 12. Meena.
2. The planets have already been enumerated. As
already stated the various phenomena in this world are
produced by the planets with reference to their move-
ments in space, becomes necessary to note briefly the
it

attributes of the various signs and the bodies moving'

therein. This is dealt with in the succeeding pages.

The Basis and their form-

3. The whole universe is considered to form the body
of the Creator according to Bhagavatgita. The true eso-
teric meanings of this portion can only be known after a
close study of the Hindu religion and philosophy under
an initiated Guru. The saying holds good even in Astro-
logy too. The 12 Rasis comprise the 12 members of the
body as noted below.
4.Mesha-Head, Vrishabha-face, Mithuna-the breast
and chest, Kataka-the heart, Simha-the belly, Kanya-the
hip, Tula-the lower abdomen, Vrischika-the genital
organs,Dhanu-the thighs, Makara-the knees, Kumbha-the
legs and Meena-the feet. This division will be found to
be useful in predicting the nature and kind of the stolen
property or giving out the description of a man. Thus
when a Easi is visited by an evil planet in the Horoscope
the corresponding member of the body of the native, will
 29

have a wound or scar or will have been rendered unfit for

work or when a question as to lost property is asked, from
the Lagnam the description of the property can be known,
such as a head ornament or a necklace or an anklet &c.

Forms of the Basis.

5. The Rasis got their names from the forms they
presented to an observer. Thus,
Mesh a-re presents the form of a goat,
Vrishabha — represents the form of a bull,
—
Mithuna represents the married couple,
—
Katakam represents the form of a crab,
—
Simha signifies the form of a lion,
Kanya — that of a
signifies girl,

Thula — a pair of
signifies scales,
Vrischika — a scorpion,
signifies
Dhanu — represents a bow,
Makaram — represents a crocodile,
Kumbha — a pot,
signifies

and Meena —represents two with the fish tail of each

stuck in the mouth of the other.

Kumbha (Acquarius) represents a man holding a pot

of water over his head.

Mithuna — signifies a man with a weapon (gadha) and

a woman with a lute.

Dhanu —represents the form of a man's face with

the trunk of a horse and a bow in the hand.
Makara — represents the face of a deer and form of a
crocodile.

Thula — signifies a man holding a pair of scales and

Kanya signifies a girl with a boat and a light.
 30

6. This description of Rasis will also be found to be

very useful in giving out the description of the property
lost or a child born or person about whom there is a query
put as also the description of the place of secreting.
Further remarks as to the utility of these forms may be
found, in the treatise relating to "Prasna".

Species of Easis.
7. Easis are divided into four species according to
the forms they represent, viz Reptile, Man, Water and
Quadruped.
Reptile — Scorpio or Yrischika.
Man —Mithuna, Kanya, Thula, Kumbha and the first

half of Dhanu.
— Kataka, Meena and the
"Water latter half of Makara.
Quadrupeds — Mesha, Yrishabha, Simha, the latter
half of Dhanu and the former half of Makara.
Rasis are divided into 8 classes viz.
Movable | Immovable ) Dwiswabhava or double
Chara. ) Sthira. ) natured i.e. partly movable
and party immovable.
8. It is better to lay down the principle of defining
the nature of Rasis *Chara, Sthira and Dwiswabhava' as
follows. Count in order from Mesha and their nature is

known.
To sum up, the movables are Mesha, Kataka, Thula
and Makara.
The immovables are Vrishabha, Simha, Vrischika
and Kumbha.
The Dwiswabhava are Mithuna, Kanya, Dhanu and
Meena.
 31

9.This description will be found very useful in

connection with the questions relating to travels.
Thus when a planet situated in a movable sign rules
over a native of a horoscope, the person is sure to have
a change of place. Rasis are also classed into female and
male. This is necessary to find out if the native of a
horoscope is a male or a female. Odd Rasis or signs are
male signs and even Rasis are female signs. Thus,
Mesha, Mithuna, Simha, Thula, Dhanu andKum-
bha represent male and Vrishabha, Kataka, Kanya,
Vrischika, Makara and Meena represent female signs.

Directions of Basis*
10. The Rasis are situated as noted below.
—
East Mesha and Vrishabha.
—
South-East Mithuna.
—
South Kataka and Simha.
South-West —Kanya.
West— Thula and Vrischika.
North-West —Dhanu.
North— Makara and Kumbha.
North-East—Meena.
According to Kalamrutha however, the directions
are as noted below.

East—Mesha, Simha and Dhanu.

South—Vrishabha, Kanya and Makara.
West —Mithuna, Thula and Kumbha.
North — Kataka, Vrischika and Meena.
 CHAPTER VIII.

We will next deal with the classification of planets.

The reader should remember that the whole planetary-
system is almost similar to that of an organised Govern-
ment. There is a sovereign, a minister and also other
members of the constitution. Some planets counteract
the influences of the others just as the Police and the
Magistracy and when they are so they are said to be
inimical with each other. Similarly when they produce
similar results they are said to be in friendly terms. So
each expression has its own instrinsic meaning and the
reader should not therefore suppose that planetary
deities are themselves foes to each other.
Powers of Planets.
2. Sun is the king, Moon—the queen. Mars — the com-
mander-in-chief, Mercury-the prince, Jupiter —the minis-
ter in religious matters, Venus — the minister in politics
and Saturn — a servant.
3. The principle on which this classification is based
has a bearing on the Yedanta. Mercury is the son of tho
Moon and as such is rightly styled as prince. Mars is
a representative of Kumaraswamy the commander-
in-chief of Deva army. Even in Greecian mythology
he is said to be the God
of War. Jupiter and Venus
have been represented in the Shastras to be Gurus
or imparters of spiritual and social knowledge and as
such they have been represented as ministers in Astro-
logy. Saturn is Yama and is a dispenser of justice and 1

is therefore represented as a servant obeying the orders

of his Lord.

4. Every classification in Astrology may then bo

connected with the Shastras.
 —
33

Planets and the Inner Senses-

5.Just as Rasis represent the outer organs of human
body so do the planets Avith reference to the feelings and
senses. Thus Sun controls the soul (Athma), Moon the
mind, Mars blood and strength, Mercury speech, Jupiter
the brain, Venus the passion, Saturn the life.

The utility of this classification is that when the

planets are not powerful in the horoscope they consider-
ably affect the senses over which they have control.
Thus when the Moon is not in a favourable position the
native will have no peace of mind though he may have
colossal fortune.
Control of planets over relations and other
things.
6. Sun controls father, Moon — mother, Mars
brother, Mercury — —
uncle, Jupiter children, Venus —
wife,
Saturn — self, —
Rahu paternal grand father, and Keto
paternal grand mother.
Good and bad or cruel planets-
7. Sun, Mars, Saturn, Rahu and Ketu are cruel
planets.
Jupiter and Venus are mild planets.
Moon in the dark fortnight is cruel while in the
bright fortnight he is mild.
Mercury regulates his actions with reference to the
nature of the planets with whom he is i^ conjunction.
Independently he is mild.
Like the Rasis planets are also classed into Males
and Females. Thus Sun, Mars, and Jupiter are Male
planets i. e. they tend to the creation of male offsprings.
Moor, Venus, Rahu and Ketu are Female planets.
Saturn and Mercury are Eunuchs. They regulate their
actions with reference to those of others.
Castes of planets.
S. Jupiter and Venus represent Brahmans.
Sun, Moon and Mars represent Kshatriya;^
 (

34

Mercury — Yaisja.
Saturn — Sudra.
llahu and Ketu — other castes.
This shows that the classification as to castes did
not date only from the time of Manu but that the caste
system has been as antique as the Vedas themselves.
9. The annexed table shows the classification with
reference to their control over colour, gram and elements.

>^

i> ' ce "S c8

5 J >
o ::
1 ^ g s .^ :i

fi m
t—
1 >
t3
-3 'T3

^ 1 ^.2 ^ Pi
•^

?rt
CD
^ a o m ^
g CO
O «

B
1 1^^ 1 1
CD g c« Q o »^ =^

3 o
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s (2Q 50 o
-wd-

sl
s 1
P-i

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^ <M CO •
-?J^ ic ?r> IN, GO ^,..^.
 35

10. From tins it may be concluded that the faith a

manholds is by the planets that is govern-
also influenced
ing iiim at a particular period and is liable to change with
the regime of another planet. This kind of change in
the beliefs is too well exemplified in the life of Mrs. Annie
Besant, who for upwards of 20 years successfully defended
*
Materialism in company with her renowned colleague,
',

the late Mr. (Jharles Bradlaugh, and who has now begun
to expose the faults of Materialism.

11. It can also be concluded that even at the time of

Vedas there were as at the present day several holding
religions and that it is foolish to suppose that a
different
praticular religion was newly founded by a particular

Acharya. The utmost that can be stated in this connec-

in a
tion is that all the religions have an existence
particular age, thrive during the sovereignty of a particu-
lar king, disappear in another reign, and
reappear and
undergo the same changes in another cycle, revolving in
a systematic way like the planets.
 CHAPTER IX.
•tor-

Having thus given the principal classifications of tlie

Rasis and the planets we have next to consider the

relationship between the two. The Rasis as already
stated are nothing but a large extent of space and the
planets are their rulers. Some planets have a peculiar
affinity to special Rasis as a particular camping place is

to a Collector while other Rasis are detested by them.

The results of a horoscope have to be judged from the
positions of these planets. The various positions will

therefore be noted first.

Ownership of Rasis.
2.Sun owns Simha (Leo), Moon owns Eataka, Mars
owns Mesha and Vrischika, Mercury owns Mithuna and
Kanya, Jupiter-Dhanu and Meena, Yenus-Yrishabha and
Thula, Saturn-Makara and Kumbha. Rahu and Ketu
have no Rasis of their own.
3. Exaltations or Vucham and Unfavourable
places or Neechams.
Planets. Yucham. Neecham.
Sun, Mesha. Thula.
Moour Yrishaba. Yrischika.
Mars. Makara. Kataka.
Mercury. Kanya. Meena.
Jupiter. Kataka. Makara.
Yenus. Meena. Kanya.
 37

Planets. Vucliam. Neecbam.

Saturn. Thula. MesLa.
Rahii. Vrisliaba. Vrischika.

Besides ownership and exaltations, the planets

4.

have another kind of affinity towards Rasis known as

the Moolathrikonam. They are.

Planets. Moolathrikonam.
Sun. gij^]^^^
Moon. Vrishabha.
M^^«-
Mesha.
Mercury.
j^^^^^
J^P^^^^- Dhanu.
^^^^^^-
Thula.
S^^^^^°-
Kumbha.
5. From the foregoing it may be seen that the
same signs or Easis some cases under two or
fall in
more
classes of ownership, exaltation and
Moolathrikonam in
respect of the same planet. For example Mercury is the
owner of Kanya, is exalted therein and has also his
Moolathrikonamship there. It therefore
becomes neces-
sary to draw a line of distinction between
these positions.
A Rasi as is well known comprises a large
extent of
space and amounting to 30 degrees, and these
positions
are named according to the number of
the degree in
which the planets moves. For facility of reference the
degrees in which a planet is exalted, or has ownership,
or has a Moolathrikonam affinity are noted in the
following table.
 1 * < !

38
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03
c3
1 i P "P ^-3
o3
CO
'i^
i <D p
S
• r-(

xh d d d d d
CO
d
CO
® p
CD eo
nP
CD
3 5 2 3 Pu
c^
CD
"^
«4-i
CO CO P
T— (M CD <^
CM
a;
C3 c3 CS p C^
r-P

^ P
s i rP 1 fQ
-4-3
CD rP ^
o3
m S M ^ H
p? t4
^p
r? ^.
OQ p
2 p •rl
5 P
1
1 (D
H-5
P
1
p-i
 —
39

6. We
have next to consider the relationship of
planets as between themselves. —
This relationship is of
two classes (1) natural and (2) casual. Each has three —
subdivisions viz. (a) Friendly {h) Inimical and (c) Neutral.
Natural relationship holds good under any circumstances,
while the casual relationship occurs only at a particular
position between the two planets, and ceases when the

position changes. Thus Sun and Saturn are naturally

enemies but they may become friends. Sun and Jupiter
are friends but they may for the time being become enemies.
The two terms natural and casual are 'represented in
Astrology as " Naisargika and Thathkalika." The formula
to be considered in noting natural relationship is

ii^£^^oe^$^_^^^£^>^cs6s>3^^^gii Calculating from the Rasi

forming the Moolathrikonam of a planet, the owners of
the following houses are friends — 1, 2, 12, 5, 9, 8 and 4
as well as the planet who is exalted in the Moolathriko-
nam Rasi, while the rest are enemies. In so calculating
the owners of houses sometimes fall under only one
heading. Then they are considered to be neutral ; e.g.

Sun has Simha as his Moolathrikonam. His friends will

therefore be, under the above principle, Mercury, Moon,

Jupiter Mars, Jupiter and Mars. It will be seen from
this that while the names Mars and Jupiter occur
of
twice as being the owners of (4 & 9) and (5 & 8) houses
respectively, Mercury is reckoned only once as the owner
of the second house only, though he has two houses.
Thus he is not a friend, but is neutrally disposed towards

the Sun. Mars, Moon and Jupiter are friends while

Saturn and Venus are enemies. Calculating on this
principle the results are noted below :
 —
40

Planets. Friends. Enemies. Neutral.

Mars, Moon ) Saturn and

Mercury.
Sun.
& Jupiter. 3 Venus.
Mars, Jupi-
Mercury and ter, Venus &
Moon.
Sun ] Saturn.

Jupiter, Sun) Venus and

Mars. Mercury. >
and Moon Saturn.

Venus and
Mercury.
Sun '} 3 turn <fe Mars.
Sun, Moon) Venus and
Jupiter. Saturn.
and Mars. 3 Mercury
Saturn and ) Sun, Moon
Venus.
Mercury. 3 and Jupiter } Mars,

Mercury and ) Sun, Moon)

Saturn. Jupit(
Venus. 3 and Mars. S

7. The results have to be gauged with reference to

the degree of relationship, for, from the above table it is
clear ^that while a planet is inimically disposed towards
another, the latter, may be friendly or neutrally disposed
towards the former. — See
for instance Mercury and
Jupiter. In such cases the opposition is not strong.
The degrees of relationship may be noted to be as
follows :

8. Neutral friendship, friendship and neutrality,

friendship and enmity, and neutral enmitj/ . This relation-
ship between the planets is Yery important to be considered
with marriages. If the lords of the Rasis of the Bride
and the Bridegroom are inimically disposed towards each
other the marriage will result in a breach of the family
peace^ Much of this will be stated in connection with
marriages.
 41

Casual relationship or Thathkalika Mithra*

9. Planets situated in the 2nd, 3rd, 4th, 10th, lltli
and 12th houses are friends, while those moving in the 1st,
5th, 6th, 7th, 8th and 9th houses are enemies for the
time being. Thus if a planet is stationed in Mesha,the plan-
ets moving in Mesha, Simha, Kanya, Thula and Vrischika
and Dhanu become enemies. Thus casual affinity also
affects the results a great deal e. g, if Mars is situated
in Mesha and Jupiter in Kanya they become enemies
though they are mutual friends naturally, so that net
result will be they become neutrally disposed towards
each other and their effects on the native of the horos-
cope will be regulated accordingly. Similarly when
natural enemies become accidental friends the result will
become of neutrality and the evil effects arising from
enmity will be considerably mitigated. We have thus
3een that in predicting a result we have to consider
(a) the nature of the Rasi {h) the nature of planet moving
therein (c) the relationship between the two {d) the
relationship of the planet with other planets.

10.Another important item affecting the result is the

* Aspect.'Thus if a waning moan inclined to produce
bad results is aspected by Mars or Saturn the evil effects
will be augmented. With respect to the results produced
by aspects the relationship between the two planets has
no connection. The result has to be judged purely with
reference to the nature of the planet casting this aspect.
Thus if Jupiter in an exalted position is aspected by the
Saturn or Mars his tendency to produce good result will
be weakened much, notwithstanding the fact that Mars
and Jupiter are friendly disposed towards eacli other.
6
 42

On the other hand Moon is considerably benefitted by the

aspect of Venus though the latter is inimically disposed
towards the former. The stronger aspect overpowers
the weaker when inimical planets aspect each other. All
planets aspect the 3rd, 4th, 5th, 7th, 8th, 9th, and 10th
houses e. g, a planet in Mesha sees Mithuna, Kataka,
Simha, Thula, Vrischika, Dhanu and Makara, but the
aspects increase in proportion. In the 3rd and 1 0th
houses that is between 60^ and 90^ and 270° and 300° the
aspect In the 4th and 8th houses i. e. between 90°
is ^.

and 120° and and 270° the aspect is f In the 5th and
240"" .

9th houses L e. between 120° and 150° and 240° and 270°
the aspect is \ and in the 7th house i. e. at a distance of

exactly 180° the aspect is full. The results vary accord-

ing to the degrees of aspects. Jupiter has a peculiar

affinity to the half f aspect, and
aspect. Mars to the
Saturn ^ aspect and in so doing they produce better
results the. . other planets similarly circumstanced. It
must here be noted that some of the writers on Astrology
aso<"ro that only the Jupiter, Mars and Saturn have

aspects in tie (5th and 9th), (4th and 8th) aiid (3rd and
Kiia houses respectively, that the other planets have no
'

such aspect in these houses and that all have full aspects
in the 7th house only. But the greatest authority on
Astrology, viz. Varaha Mihara the author of the Brihat-
jathaka gives out that all the planets have aspects in all

the places above described in the degrees noted. Sri-

pathy his disciple proves in his astronomical calculations

that Varaha Mihara is right. Hence bis system has been
given out in this book.

"c^S^
 CHAPTDRX.

The Lagnam,
We have hitherto dealt with the relative positions of
the planets and Rasis, only as between themselves. These
positions affect in general the whole world. To brjng
this effect in contact with that of a single man one more
ingredient is necessary and that is what is known as the
Lagnara or the birth sign. The whole structure of a
on the stability of this
soothsayer's prediction is built
*Lagnam' and when that turns to be inaccurate the build-
ing must fall. Greatest care is therefore necessary to
find out the birth time.

2. Birth sign is the zodiacal Rasi that is rising at

the time of birth. The reader shall understand that in
the diurnal motion of the earth all the twelve Rasis move
round. The Rasis not being uniform in size the period
forwhich each sign lasts also varies. At the equator
Varaha Mihara calculates the periods of the 12 signs as
follows.
Ghatikas. Vighatikas.
Mesha 3 20 or hour and 20'
1

Vrishabha 4 S3 or 1 hour and 36'

Maithuna 4 40 cr 1 hour and 62'
Kataka 5 20 or 2 hours and 8'
Simha 6 )) or 2 hours and 24'
Kanya 6 40 or 2 hours and 40'

30
3. The remaining 6 Rasis have the same periods in
the inverse proportion Thula being equal to Kanya and
 44 *

JVIeenam being equal to Mesha. This period applies only

:at In other countries, the period varies pro-
the equator..
portionately according to the distance from the equator
-and is calculated in the same way as the hour of Bunrise
is done. Between Madras and Bombay as Ttell as to
:Soiithvof Cauvery the period of the Rasis every day is a^
inoted 'below.

Between H^ll^^d South of Cativery

Bombay,
Crhatiifcas.

Mesh^ 4-15 4.

Vrishabha 4-45 4-30,

Mithuna 5-15 5-15,
Kataka 5-30 5-30-
iSimha 5-15 5-30.
Kanya ^ 5-15.
Thula >5. 5-15.
Vrischika 5-15 5-30.
Dhanu 5-30 5-30.
Makara 5-15 5-15.
Kumbha 4-45 4-30.
Meena 4-15 4.

60. 60.

For countries lying between these two tracts an

average may be taken and the periods acted upon with
perfect safety.

4. The rising sign at the beginning of the day is

that in which theSun moves. This can be known from

the calendar. The period of the rising sign comprised
in the day time gradually diminishes itself as the Sun
 45

passes tlirougli each degree in the Rasi. Thus when the

Sun is moving in Mesha, that sign will rise in the morn-

ing and will last 4^ Ghatikas on the first day after

for
sun rise. On the 2nd day, the period becomes less by
V^rths as the Sun would have already travelled one degree
and that period, which has thus come in
fallen short will

the night. To be clearer, while on the first day of Mesha

month the rising Sun lasts for 4|- Ghatikas after Sun
rise, on the 15th day the same sign lasts for 2^ Ghatikas

before sun rise. When the Sun passes to Vrishabham

the rising sign of the day will then be Vrishabham and
Mesha will occur before Sun rise. This is the method
of rotation.

5. Now if the rianig sign at the particular hour

has to be calculated, it can be very easily worked out by
finding out the number of Ghatikas that have expired
since Sun rise and adjusting the result, to the periods of

the various Rasis. The following example will render

the matter clear :
—
Required the Lagnam or the rising
sisrn at 3-45 p. m. Madras time on the 24th December
1897.- The calendar shows that day as the 11th day
of Margali. The Sun is moving in Dhanu, but as 10 days
have already elapsed in the month the Sun has to travel
only 20 degrees in that Rasi. Therefore the period for
which the Rasi will last after Sun-rise is
3 —
5— 30x2_^ ^
~d-40
Ghatikas. By 3-45 p. m. in the month of Margali (Decem-
ber) 9 hours and 24' would have expired taking the Sun
rise to be at 6-21 a. m. or 23^ Ghatikas. Now adjusting
the period of various signs since Sun-rise we find that the
sign Vrishabha is beginning to rise at 22-20 and lasts till

27-5 ghatikas, when Mithiina Rasi makes its appearance.

 40

So if a child is born at 3-45 p. m. his birth sign should be

put down as Vrishabham. In this way the Lagnam

for

any time may be calculated to an appreciable degree of

accuracy. The calculation may further be facilitated in
the following manner. The rising sign in the evening is
sign
exactly the 7th Rasi or 180° apart from the rising
in the day. Thus if the Sun is moving in the llth
degree of Dhanu, the sunset will be exactly when
the

llth degree of Mithunam begins to rise. The

llth de-
llth de-
gree of Meenam well then be everhead, and the
all the 4
gree of Kanya will be in the Nethernal Regions
signs being 90° apart from each other. Thus the rising
period available.
sign may be calculated from the nearest
sunset calcu-
lithe time required is just before or after
late from the time of sunset
and so on. As a further
facility, the Hindu Panchangams
exhibit what period ha»
Joisi is spared
expired in the rising sign that day and the
even that trouble.
During nights however, it often becomes difficult
6.

to ascertain the hour and have the

Lagnam. To meet this
difficulty the ancients who resorted
to the means of

knowing the star moving in the sky have framed

tables

by means of which the rising sign can be very easily as-

certained. These tables are based on the very quadrant
principle enunciated. The following are the tables:—

Stars overhead. Rising sign. No. of gha-

tikas expired.

Sravana Mesha 2

Dhanishta. Vrishabha |.

Sathabhikha. do. 2|.

Purvabhadra. Mithuna. li-

 *7

Stars overhead Rising sign. No. of gha-

tikas expired.
'"'.''^

Vuthrabhadra. do. 4.;

Revathi. Kataka. 1.

Aswini. do. 2j;

Bharani. do. 5i.
Krithika. Simha. ih
Eohini. do. 3 J.
•

Mrigasira. Kanya. *.
Aridra. do. If.
Punarvasu. Thula. f.
Pushya. do. 2f.
Aslesha, do. 5|.
Makha. Vrischika. If.
Pubba. do. 3f.
Vutthara. Dhanu. I-'
Hastha. do. 3f.
Chittha. do. H-
Swathi. Makara. H-
Visaka. do. 4.

Anoradha. Kumbha. 1-
Jeshta, do. H-
Moola. do. 3f.
Purvashada, Meena. H-
Vutharashada. do. 3.

7. The truth of the above may be verified as follows :-*

Sravana constitutes Makara Rasi. When that is overhead,

Makara Rasi will also be overhead. The rising sign
must therefore be the 4th or Mesha. The setting sign
will be Thula and Kataka will be in Patala. Again
Makara Rasi is formed by 3 parts of Vutharashadaj Sra-
 48

vana and 2 quarters of Dhanishta. Bj the time Sravana

comes overhead ^ of Makara Rasi would have therefore
expired. Similarly ^ of Mesha could have already risen
above the horizon in Mesha. The full period of
Mesha being 4-15, by the time Sravana comes overhead
at least 1^ Ghatikas would have expired in Mesha. This
is very nearly the same as that recorded in the above
table. Similarly every item may be verified.
8. Thus there are various facilities to find the Lag-
nam to an appreciable degree of accuracy. There are also
numerous ways by which the accuracy ot the Lagnam
may be verified. These will be detailed in the chapter
relating to Horoscopes.
 CHAPTER XI.
-:o;

Periods of stay of the Planets.

We
have thus described as far as possible the
im-
portant ingredients whose knowledge is found
essential,
to cast a horoscope, or to predict a thing. Our next
business shall be noted how and what
with the aid of the
knowledge now gained can be predicted.
The usual
question that a man asks an astrologer
is " what is my
Grahacharam" meaning thereby -how are the
planets
disposed m.mj case at present".
The questioner will
rarely possess any horoscope to enable
the Joisi, to predict
but only his star may be known. In
such cases too,
the position of the stars may be fairly
judged and the
result given out. The results predicted last only so long
as the position of the planets
continues. It therefore
becomes necessary to know the period for
which a planet
will stay in a Rasi. They are generally as follows :-
Sun, Mercury and Yenus— stay for
a month.
Moon -stays 2i days at the rate of 1 star every day.
Mars— stays 1 i months.

Jupiter—stays one year. :

•

Saturn — stays 2^ years.

Eahu— stays 1^ years.
Kethu — stays 1| years.
2 Sun, Moon, Rahu and Kethu have
no retrograde
notion (a Vakragathi) while the
other planets have when
)hey come in proximity with the Sun.
In such cases the
)eriod of stay in a Rasi is somewhat prolonged. The
periods of stay are based on the distance of the planets
rom the earth as already stated.

7
 50

greater, the circumference

3 As the distance becomes
of then- orbit
or rather the length
of their movements
also becomes greater.
Hence some planets require a longer
Moon is the neares
te tlian othL in their revolution.
Venus, and Mars are almost
planet to the Earth. Sun,
while Mars, Jupiter and
Sa-
equidistant from the Earth,
Saturn is he most
Zn are situated farther off in order.
years to make
distant planet and he takes therefore 30
a round.
Gocnaram-
the results at a
4 The simplest methods of predicting
to
of a person with reference
time is to find out the Rasi
star, and then calculate
the positions
his Nakshatram or
this Easi with reference
to a given
of the planets from
calendar and gauge the results
time by referring to the
on the following principles.
in the 3rd, 6th,
Snn Mars Rahu, ") give good results
SatnSiethu.' JfothVd U houses .e. health
purity, success maction and gain

and friendship.
similar results in 1st, 3rd, 6th, 10th
Moon produces
and 11th houses.
good results the m
^

The waxing Moon produces very

favourable
4tli and 8th houses,
and the waning moon is
in the 2nd, 5th and 9th houses.
4, 5, 8, 9,
Mercury produces good results in 1, 2, 3,
10, 11 and i2th houses.
9 and Uth houses,
Jupiter is very good in the 2, 5, 7,
Mercury.
Venus gives similar results as
Sun, Jupiter, Saturn and
Mars are exceedingly bad
They produce ill-health
in the 1 St, 8th and 1 2th houses.
 —
51

also death at times, loss of wealth and reputation, and

change of residence.
Saturn in the 12, 1 and 2nd places is exceedingly
bad. The 3 positions are consecutive and last altogether
for 7^ years. This is what is usually termed as (^^-u^^o)

Sun in the 5th, Venus in the 6th, Jupiter in the 3rd

Mercury in the 4th, Mars in the 7th, Rahu in the 9th and
Moon in the 8th are also particularly bad. In the other
houses not named either as good or bad the planet gives
prosperity or adversity in referece to matters over which
he has control. Thus when the Sun is in the evil posi-
tion he will cause biliousness, sickness, sore-eyes, mis-
understandings with the official superior &c.

5 The matters which theplanets have control or

which they are capable of producing, have already been
noted in extenso under the classification of planets. This
portion will be dealt with in extenso in the part relating
to horoscopy. In connection with this subject, it will not
be out of place to note that the English proverb 'Coming
events cast their shadows before,' holds good in astrology.
The planets begin to influence and produce, results good
or bad even some time before they enter the correspond-
ing Rasis. This is as follows :

The Sun shadows 5 days earlier, The

casts his
—
Moon 3 ghatikas. The Kuja i.e. Mars 7 days, Brihas-- —
pathi i.e, Jupiter —
2 months, Sani or Saturn 6 months —
and Rahu and Kethu 3 months. —
6 Just like the planets, the Rasis or rather the posi-
tions of the Rasis from the birth have also control over
the worldly matters, and this point should also be consi-
dered in gauging the results. This system of prediction
 52

of results may not >6naptly be compared to the system of

Agriculture, the planets representing the husband man,
the Rasis, the soil and the aspects of the planets corres-
ponding to the mannure used for production of a good
crop. It is the position of the planets at the time of
birth, that play an Important part in turning out a native
lucky or unlucky apart from the evil combinations that
may occur by the natural rotation of planets. For, the
natural rotation is general to whole world and tends to
influence over the area to be affected wherein even the
rotation or the position at a specific time of birth is believ-
ed to influence more definitely on the thing or person
generated at that hour. We will exemplify by a concrete
example. When Jupiter comes in the natural rounds or
Gocharam to the 8th Rasi from the Moon's sign at the
time of birth, he is stated to produce very bad results.
Now there being only 12 Rasis, there is a probability of
nearly Ath of the world's population having the Moon
in the same sign and the Jupiter's position in the 8th
house, would mean disaster, to such a large number of
people ranging from an autocratic monarch to a low
bondsman. This looks ridiculous on the face of it. The
effects that jupiter can produce have therefore to be gau-
ged not merely with reference to the then position from
the Moon's sign but with refernce to his power at the
time of birth. The results that can be known from mere
Gocharam are extremely superficial and intended to give
temporary hopes of good. But it is the position of pla-
nets at the time of birth that plays a paramount part.
This is what is known as the Jathakam |or the horoscope
and will be explained in the succeeding chapter.
 CHAPTER XII.
:o:-

Horoscopy.
We have now to deal with the foundation stone in
Astrology upon which the whole life structure of a man
has to be built. This is as stated at the close of the pre-
vious chapter, the Jathakam or a horos€ope.
2 In the first place we have to know what a Jatha-
kam means. The word which is derived from Sanscrit
Jatha (born), literally means pertaining to what is born.
At the present day it is taken to represent a diagram,
shovying the hour of birth and the position of the
planets
in the zodiac at that hour. This diagram is described in
ways by different nations. The English and other
different
European nations describe the zodiac in the form of a circle
with 12 sectors, while the Hindus note them down in
the
form of a rectangle divided into 12 parts.
How to draw up the Jathakam.
3 Now
comes the use of the Hindu Panchangam.
In the calendar you will find the position of the
planets
at the beginning of every month noted in a diagram.
The hours and days on which these positions change will
also be found noted in the same calendar.
Jathakam has
to be prepared, with reference to these. The first and
the most important item to be calculated in writing
the
diagram is the rising sign or the Lagnam, and next to it
the Nakshatram or the star and the Easi in which the
Moon moving. For, these are the only two things that
is

are changing constantly or rather in very short spaces of

time, the Lagnam changing once in two hburs every day
and the Moon once in 54 hours. The remaining planets
 54,

move for a sufficiently long period in every sign so that

the changes in their positions during the month, as com-

pared with the position noted at the beginning of the
month will be exceedingly small.

4. The mode of calculating the Lagnam has been

fully explained in chapter X.

5. The following will clearly exemplify as to how the

position of the Moon and the other planets can be ascer-
tained. Required the horoscope of a male child born
at 3-51 A. M. on Thursday the 1st September 1898. The
following is an extract from the calendar on that date.

"Avani 18. Kristna (Dark fortnight) Prathipada

Thursday 25*57, Purvabhadra 4828, Dhruva 35'8, Kow-
lava 25*57, Purvapulguni 2, Ravi 52'38, Aridra 1, Kuja
44*27, Bhukti2-49."

6. Most of these symbols have already been explained

under the head **
Punchangam ". Now the first point to

be seen is the birth sign. Since the date of birth is

Avani, it is clear that the Sun is moving in Simha or

Leo-so that the rising sign at Sunrise is Simha. It

lasts as already stated for 2 hours-6' but as 1 8 dates have

already elapsed in the month more than half the duration

of this Lagnam willprecede the Sun-rise as already ex-

plained which is otherwise known as the Bhukti. Now
the hour of birth 2 hours or 5 Ghatikas before the
is

Sun-rise which at this time of the season may be taken

at 5-51 A. M. Of these 5 Ghatikas 2-49 are covered by
Simha or Leo as stated above. The next preceding sign
is Kataka or Cancer. This lasts for 2 hours and 12', so
that it is clear that at the time of birth the middle
 55

portion of Kataka was in contact with the horizon

tlie

or in other words the Lagnam is Kataka.

Next as to the position of planets.

7. Sun or Ravi as already stated is moving in Simha.

There is no difficulty about Moon or Chandra. From

the extract it may be seen that the Nakshatram on the
day of birth is Purvabhadra 48'-28" i. e, the Moon is
moving in that starry plane and his motion lasts for 48
Ghatikas after sun-rise, but since the hour of birth is
2 hours before Sun-rise we should look to the Nakshatram
of the previous day. From the previous day's calendar
we will find that the Nakshatram that day is Satha-

bhisha lasting for 50'-20''. After this period is over the

Moon naturally enters the next constellation of star i. e.
Purvabhadra. So that the boy's Nakshtram is Purva-

bhadra. the table noted in chapter IV it will

From
be seen that this Nakshatram partakes 2 Rasis fth goi.ig
to Kumbham and the last quarter to
Meenam. Then
comes the question as to what is the exact position of
the Moon. On the 31st August the Sathabhisha lasts for
50'-20'^ The duration of Moon's stay in Purvabhadra on
that day is therefore 60 minus 50'-20'' or 10 Ghatikas and

40 Vighatikas. The next day again Purvabhadra lasts

for 48'-28'' Total 59'-8''. The duration of each quarter
therefore is 14 Ghatikas-47 Vighatikas. The birth of the
child being before the expiry of the first
quarter Moon
must be noted down in Kumbham.
8. Kuja — From the day's extract it will be seen that
So,
Kuja enters Aridra, on Thursday after 54 Ghatikas.
in Mrigasira
previous to this he must have been moving
 5(5

4th quarter, which corresponds to Mithuna Rasi. So he

must be noted in Mithuna.

9. Budha (Mercurj)-Groping through the

entries in
the monthly calendar we will find that on Wednesday
after 27 Ghatikas, Budha enters the constellation
of
Pubba. This corresponds with Simha Rasi
and the planet
must be noted accordingly.
10. Brihaspati or Guru
(Jupiter) and Sani, Rahu and
Ketu as already stated remain in a
Rasi for a considerably
longtime. From the diagram in the monthly calendar
we
will find that Brihaspati (Jupiter) is in Kanya Rasi, Sani
(Saturn)m Vrischika, Rahu in Dhanu and
Ketu in Mithu-
nam and that throughout the month there
are no changes
m their course. They will therefore be noted in the Rasis
m which they have been shewn in the Panchangam.
11. Sukra (Venus)-The monthly
calendar shews that
two days previous to the birth day of
the child, Sukra
entered Thula Rasi. As he stays
well nigh a month in
this Rasi It is immaterial to search
for the changes in the
movements. He will therefore be noted in Thuia.
12. The results thus attained will
be noted in the
lollowing diagram.

12 1 2 Kuja
Ketu
11
Chan-
4
Lag.
As a corrollary it may be
dra nam. said that the Sun, Venus
and Mer-
5 cury are never more than
10 Ravi 2 Rasis
Budha apart.
9 8 7 6
Rahu Sani Sukra Guruj

1
 57

To. This is what

termed a Jatliakam. This diagram
is

sliort as ifc is exhibits like a mirror the whole

form of a
man's life. It leads the viewer into a furnished spacious
hall wherein he can find all the beauties of nature. It is
like the heart, the seat of all sensational feelings, passions
and attributes.

Here we leave the reader for some time to ponder

14.
over the subject and see how grand a conception,
Hindu Astrology is, and how every item in creation can be
examined by means of this [science if practised properly.

Finis.

^f^^^^\S'
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